Preface

Under the guidance of my late guru, Yogi C. M. Chen, I compiled in Chinese Daily Recitations for Pureland Practitioner (Jing Ye Zhao Mu Ke Song Du Ben)
in 1986. Up to now there are four printings of that booklet, totaling 10,000
copies. I am now translating it into English so that more Buddhists may
use it.

The basic instruction of Yogi Chen for this booklet was that the center
of attention should be all Three Holinesses of the Western Pureland, namely, Amitabha Buddha, Avalokitesvara and Mahasthanaprapta.
Hence, the prostrations, sutras and mantras center on them. Yogi Chen emphasized
practicing visualization of the whole Dharmadhatu and including the Heart Sutra (Xin Jing) as one of the basic sutras
of the Pureland School. Thus, the practices here are to be visualized as
done by all sentient beings together; and the Heart Sutra is included to familiarize the practitioners with the most basic philosophy
of Buddhism. The inclusion of the magnificent images of the Three Holinesses
at the beginning of the booklet was also Yogi Chen's instruction.

While translating the Buddha Expounding Amitabha Sutra ((Fo Shuo A Mi Tuo Jing),
I consulted the following works:

In this translation, instead of the literal translation of Guang Chang She Xiang
as wide and long tongue, I chose to bring out the meaning of superior
power of speech. I hope that this will make more sense for readers
in general, without the slightest implication of disbelief in Buddha's
supernatural powers.

While translating the Heart Sutra, I consulted the following
works:

The Heart Sutra, translated by Lu K'uanyu, and revised by
Yogi C. M. Chen in Chenian Booklet Series No. 131.

The Heart Sutra Explained, Donald S. Lopez, Jr., State University
of New York Press, 1988.

In this translation, instead of the common interpretation of Emptiness (Kong) as empty of inherent existence, I chose to interpret
it as Blank Essence, which in Chinese would be Kong Xing.
I hope that this will offer beginners a different perspective to the central
idea of Buddhism. Indeed this may help beginners to reach some insight
even before they become accustomed to the philosophical analyses explaining
the problem of inherent existence. In short, the idea is that everything
is of one nature, called Blank Essence. It is blank in the sense
that it has no specific quality, thereby it may exhibit all sorts of qualities,
dependent upon the particular conditions. Moreover, this Blank Essence
is inseparable from the particulars in our experiences, hence it is everywhere
but nowhere to be found by itself. Critically such a notion may be judged
to be insignificant in the sense that it, in fact, refers to nothing. Nevertheless,
by adopting and confirming it through constant practice, one may realize
the spiritual truth of the oneness of all things.

Paramita (Bo Luo Mi Duo), meaning to
reach the other shore, is commonly translated as perfection.
In this translation I chose to translate it as sublimation. Because perfection may mean just an accomplishment on a certain level, while sublimation brings out the transcendental aspect of the Buddhist
practices that are rooted in the philosophy of Sunyata.

While translating the Section on Mahasthanaprapta of the Surangama Sutra, I consulted the following work:

Da Fo Ding Shou Leng Yan Jing Jiang Yi, Yuan Ying Fa Shi

The mantras are presented in accordance with the pronunciation of my guru,
Yogi Chen. The tantric tradition teaches that the most effective use of
mantras comes from following the guru's pronunciation wholeheartedly, without
the distractions resulting from other considerations. In my Chinese original,
the Chinese transliteration of the Sanskrit mantra of Great Compassion
was listed as an optional practice. In this English version, I have included
a transliteration of the Tibetan mantra of Great Compassion into the regular
curriculum. The appendices of the Chinese original have been omitted.

May whatever merits generated through this work be shared by all sentient
beings and thereby shorten their path toward Full Enlightenment.

Yutang Lin
August 1989
El Cerrito, California

Foreword to the Second Edition

The Heart Sutra presented in this edition is a revised version
of my original translation. Only minor changes are made to elucidate the
meaning.

Three appendices have been added. My Sastra on Limitless-Oneness Compassion
is included to compliment the wisdom teaching of the Heart Sutra. For a detailed exposition on the unification of wisdom and compassion,
please read my book, Wisdom and Compassion in Limitless-Oneness.

The Unification of Mind and Wind introduces an effective
method of chanting which unifies chanting, visulization and deep breathing
into one practice. The chanting of Amitabha is the core of
this daily practice, therefore this wonderful method is recommended to
the practitioners.

On Chanting Amitabha provides a simple explanation in
daily terms of the benefits of this practice to people who have no prior
contact with Buddhist teachings.

The size of this manual and that of the printed words have been enlarged
to facilitate daily practice.

Thanks to Ann Klein for improving the English of this edition and to
Chen-jer Jan for formatting the entire book.

Yutang Lin
October 1993

Pureland Daily Practice

Under the Guidance of
the Buddhist Yogi C. M. Chen

Compiled by
Dr. Yutang Lin

Preliminaries

First, present the offerings of incense, candle, water, etc., then stand
facing the images of the Three Holinesses of the Western Pureland, i.e., Amitabha Buddha, Avalokitesvara and Mahasthanaprapta.
Visualize as follows: The Three Holinesses are surrounded by the holy beings
of the Western Pureland, and this assembly is in turn surrounded by all
the Buddhas, Bodhisattvas and holy beings of the Ten Directions and the
Three Times of the past, present and future. They all look down with great
Compassion upon the sentient beings in the six realms of transmigration.

On one's right and left side stand one's father and mother, respectively.
One's relatives, friends, creditors or foes of this or previous lives gather
in front of oneself, while sentient beings in the six realms gather behind
in the following order: hell beings, hungry ghosts, animals, human beings,
asuras and heavenly beings. All of these beings stare up at the holy beings.
The holy beings and the beings in transmigration are infinite in number
and fill the whole Dharmadhatu.

Visualize that all sentient beings are simultaneously doing this practice
with you, and that the holy beings, who are the objects of our veneration,
are pleased to grant their blessings by reciting the sutras and the mantras
with us.

1. Prostration

Repeat each one of the following salutations three times; each repetition
is to be accompanied by one prostration.

2. Recitation of Sutras

Buddha Expounding Amitabha Sutra

from the Chinese translation by Kumarajiva
translated into English by Yutang Lin

Thus have I heard. Once Buddha was in the garden of the almsgiving elder
Anathapindaka that contains Jeta's grove, located in the country of Sravasti.
With Him there were one thousand two hundred fifty great monks; all wellknown
great Arhats. They were the great disciples such as the elder Sariputra,
the great Maudgalyayana, the great Kasyapa, the great Katyayana, the great
Kausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindolabharadvaja,
Kalodayin, the great Kapphina, Vakkula and Aniruddha. There were also the
great Bodhisattvas such as the Dharmaprince Manjusri, the Bodhisattva Ajita,
the Bodhisattva Gandhahastin and the Bodhisattva Constantdiligence. Also
present were Sakra, the King of skygods, and countless other beings of
the various heavens.

Then Buddha told the Elder Sariputra:

To the West ten thousand billion Buddhalands from here, there is a world
named Utmost Joy. There is a Buddha, called Amitabha,
in that land. He is preaching right now. Sariputra, why is that land named Utmost Joy? The sentient beings of that land are free from all kinds
of suffering, yet enjoy variegated pleasures, thus it is named Utmost
Joy. Furthermore, Sariputra, the Utmost Joy Land is enclosed by seven
rows of railings, seven layers of nets and seven rows of trees, all made
of four kinds of jewels, hence, that land is named Utmost Joy.

Furthermore, Sariputra, in the Utmost Joy Land there are ponds made
of seven kinds of jewels and fully filled with water with eight kinds of
merits, and their bottoms are covered with gold sand. The stairways on
the four sides are made of gold, silver, beryl and crystal, and lead to
towers adorned with gold, silver, beryl, crystal, diamonds, red pearls,
and coral. The lotus flowers in these ponds are as large as the wheel of
a chariot. They are blue and emitting blue light; yellow, emitting yellow
light; red, emitting red light; or white, emitting white light. They are
sublime, wonderful, fragrant and pure. Sariputra, the Utmost Joy Land is
complete in such meritorious grandeur. Again, Sariputra, the land of that
Buddha is constantly filled with heavenly music and the ground is made
of gold. Three times daily and three times nightly there falls from the
sky a rain of heavenly Mandarava flowers. Regularly, in the early morning,
the sentient beings of that land carry all sorts of wondrous flowers in
their skirts to make offerings to the ten thousand billion Buddhas of other
places. By breakfast time they have returned to their own land to have
a meal followed by a meditative walk. Sariputra, the Utmost Joy Land is
complete in such meritorious grandeur. Furthermore, Sariputra, In that
land there are all sorts of wonderful birds of variegated colors: white
cranes, peacocks, parrots, saris, Kalavinkas and sharedfate birds. All
these birds sing harmonious and sublime melodies three times daily and
three times nightly. These melodies propagate the teachings on the Five
Roots, the Five Forces, the Seven Bodhibranches and the Eightfold Right
Path. Beings of that land, upon hearing such melodies, all turn their thoughts
toward the Buddha, the Dharma and the Sangha. Sariputra, you should not
say that these birds are born as a result of their sinful karma. Why is
it so? There are no three bad realms in the land of that Buddha. Sariputra,
in the land of that Buddha there is not even the name of a bad realm, not
to mention the reality of such. All these birds are miraculously produced
by Amitabha Buddha in order to propagate the Dharma sounds. Sariputra,
in the land of that Buddha breezes wave the rows of jeweled trees and the
jeweled nets, thereby, producing sublime and wondrous sounds. This is analogous
to hundreds and thousands of harmonious kinds of music playing simultaneously.
Whoever hears such sounds naturally develops a mind that fixes upon the
Buddha, the Dharma and the Sangha. Sariputra, the land of that Buddha is
complete in such meritorious grandeur.

Sariputra, what do you think, why is that Buddha called Amitabha?
Sariputra, the brightness of that Buddha's light is immeasurable, it shines
upon lands in the ten Directions without any hindrance, hence, He is called Amitabha--infinite light. Further, Sariputra, the life span
of that Buddha or anyone of His subjects is countlessly and boundlessly
innumerable kalpas, thus, He is named Amitabha--infinite
life. Sariputra, ever since Amitabha Buddha awoke to Full Enlightenment
it has been ten kalpas. Furthermore, Sariputra, that Buddha has innumerable
boundless sravaka disciples, all of whom are Arhats, and their number is
beyond the knowledge of arithmetic. The number of Bodhisattvas in that
land is likewise innumerable. Sariputra, the land of that Buddha is complete
in such meritorious grandeur. Further, Sariputra, sentient beings who are
born in the Utmost Joy Land will not regress on the path toward Enlightenment.
Many among them are candidates for Buddhahood and will be born as humans
just once more in order to achieve Buddhahood. Their number is so great
that it is beyond the knowledge of arithmetic and can only be described
as countlessly and boundlessly innumerable.

Sariputra, sentient beings who hear the above should vow to be born
in that land. Why is it so? Because then one may enjoy the company of these
aforementioned most benevolent people. Sariputra, it is impossible to be
born in that land with only a few good dispositions, meritorious and moral
causes and conditions. Sariputra, if there is a good man or woman who hears
about Amitabha Buddha and keeps chanting His holy name for one day, two
days, three days, four days, five days, six days or seven days with one
mind free from distractions, then such a person, upon the end of his life,
will see Amitabha Buddha and His holy assembly appear before him. At the
time of death this person's mind will not be perturbed and will take rebirth
in the Utmost Joy Land of Amitabha Buddha. Sariputra, I see such advantage,
hence I say such words. Whosoever hears this should develop the vow to
be born in that Land.

Sariputra, just as now I am praising the advantage of the inconceivable
merits of Amitabha Buddha, in the Eastern Universe there are Buddhas such
as Immovability Buddha, Meru Form Buddha, Great Meru Buddha, Meru Light
Buddha, Wondrous Voice Buddha, equal in number to the sands of the river
Ganges. Each Buddha in his own land displays his superior power of speech
and spreads the following honest words throughout his domain of one billion
worldsystems: "You sentient beings should have faith in this sutra that
praises the inconceivable merits and is favored by all Buddhas."

Sariputra, in the Southern Universe there are Buddhas such as Sun Moon
Lamp Buddha, Famous Light Buddha, Great Flaming Shoulders Buddha, Meru
Lamp Buddha, Immeasurable Diligence Buddha, equal in number to the sands
of the river Ganges. Each Buddha in his own land displays his superior
power of speech and spreads the following honest words throughout his domain
of one billion worldsystems: "You sentient beings should have faith in
this sutra that praises the inconceivable merits and is favored by all
Buddhas."

Sariputra, in the Western Universe there are Buddhas such as Immeasurable
Life Span Buddha, Immeasurable Form Buddha, Immeasurable Pennant Buddha,
Great Light Buddha, Great Brightness Buddha, Precious Form Buddha, Pure
Light Buddha, equal in number to the sands of the river Ganges. Each Buddha
in his own land displays his superior power of speech and spreads the following
honest words throughout his domain of one billion worldsystems: "You sentient
beings should have faith in this sutra that praises the inconceivable merits
and is favored by all Buddhas."

Sariputra, in the Northern Universe there are Buddhas such as Flaming
Shoulders Buddha, Most Superior Voice Buddha, Impeccable Buddha, Rising
Sun Buddha, Net of Brightness Buddha, equal in number to the sands of the
river Ganges. Each Buddha in his own land displays his superior power of
speech and spreads the following honest words throughout his domain of
one billion worldsystems: "You sentient beings should have faith in this
sutra that praises the inconceivable merits and is favored by all Buddhas."

Sariputra, in the Nadiral Universe there are Buddhas such as Lion Buddha,
Famous Buddha, Fame Light Buddha, Dharma Buddha, Dharma Pennant Buddha,
Dharma Holding Buddha, equal in number to the sands of the river Ganges.
Each Buddha in his own land displays his superior power of speech and spreads
the following honest words throughout his domain of one billion worldsystems:
"You sentient beings should have faith in this sutra that praises the inconceivable
merits and is favored by all Buddhas."

Sariputra, in the Zenithal Universe there are Buddhas such as Pure Voice
Buddha, King of Constellations Buddha, Supreme Incense Buddha, Fragrance
Light Buddha, Great Flaming Shoulders Buddha, Adorned with Variegated Jewel
Ornaments Buddha, King Teak Tree Buddha, Jewel Flower Merits Buddha, Seeing
All Truths Buddha, Like Meru Mountain Buddha, equal in number to the sands
of the river Ganges. Each Buddha in his own land displays his superior
power of speech and spreads the following honest words throughout his domain
of one billion worldsystems: "You sentient beings should have faith in
this sutra that praises the inconceivable merits and is favored by all
Buddhas."

Sariputra, what do you think? Why is this sutra named the Favor
of All Buddhas Sutra? Sariputra, if there are good men or women
who hear, accept and uphold this sutra and hear the names of these Buddhas,
all these good men or women will be favored by all Buddhas and will never
regress on the path toward the Unsurpassable Right and Full Enlightenment.
Therefore, Sariputra, all of you should believe and accept these words
of mine and those of the Buddhas.

Sariputra, those people who have vowed, vow now, or will vow to be born
in the land of Amitabha Buddha will never regress on the path toward the
Unsurpassable Right and Full Enlightenment. They have been born, are born
or will be born in that land. Hence, Sariputra, all good men or women,
if they have faith, should vow to be born in that land.

Sariputra, just as I am now praising the inconceivable merits of those
Buddhas, likewise they are praising my inconceivable merits by uttering
the following: "Sakyamuni Buddha is capable of rare and most difficult
accomplishments. He is able to achieve the Unsurpassable Right and Full
Enlightenment in the land of Toleration during the corrupt age of Five
Obscurities -- those of the era, the views, the sorrows, the sentient beings
and the lives, and to preach to the sentient beings such teachings that
are difficult to believe by all worldlings." Sariputra, you should realize
that it is extremely difficult for me to accomplish the heavy task of achieving
the Unsurpassable Right and Full Enlightenment in the corrupt age of Five
Obscurities and to preach to all worldlings such unbelievable teachings.

Thus Buddha concluded the preaching of this sutra. Sariputra, the monks
and the worldlings--heavenly beings, humans, asuras, etc., all rejoiced
in hearing the teaching of Buddha, and they accepted the teaching with
great faith. They all prostrated to Buddha and then departed.

The Heart of Sublimation through
Transcendent Wisdom Sutra
(The Heart Sutra)

translated into English by
Dr. Yutang Lin
from the Chinese translation by
the Reverend Xuan-Zang

Whenever Bodhisattva Avalokitesvara practices deeply sublimation through
Transcendent Wisdom, He intuitively perceives that the five aggregates
are of Blank Essence, thus transcending all suffering and difficulties.
"Sariputra, phenomena are inseparable from Blank Essence, and Blank Essence
is inseparable from phenomena; phenomena are identical to Blank Essence,
and Blank Essence is identical to phenomena. Feeling, conceptualization,
motivation and consciousness are also inseparable from and identical to
Blank Essence."

"Sariputra, the characteristics of Blank Essence of all these things
are: neither born nor deceased, neither dirty nor clean, neither increasing
nor decreasing. Therefore in Blank Essence there are no phenomena, no feeling,
conceptualization, motivation, consciousness; no eye, ear, nose, tongue,
body, mind; no color, sound, odor, flavor, touch, impression; no eye-species
up to and including no perceptual-consciousness-species; no Ignorance and
no elimination of Ignorance, up to and including no senility and death
and no elimination of senility and death; no suffering, its causes, its
transcendence, the path toward its transcendence; no Wisdom and no attainment.
Since there is no attainment, by sublimation through Transcendent Wisdom,
a Bodhisattva's mind has no attachment. Since there is no attachment, there
is no fear. There is freedom from perversive delusions, and Nirvana is
realized."

"Buddhas of the past, present and future attain the Unsurpassable Right
and Full Enlightenment by sublimation through Transcendent Wisdom. Therefore
sublimation through Transcendent Wisdom is known to be the great wondrous
mantra, the great open mantra, the unsurpassable mantra, the no-equal-rank
mantra, capable of eliminating all suffering, truthful and without deceit.
Hence, the mantra of sublimation through Transcendent Wisdom is to be proclaimed."
So He utters the mantra:

Gate gate paragate parasamgate bodhi svaha

The Section on Bodhisattva Mahasthanaprapta's
Achieving Complete Unification through
Chanting Buddha's Name
of the Surangama Sutra

Translated into English by Yutang Lin
from the Chinese translation by Paramiti

The Dharma Prince Mahasthanaprapta and fiftyone Bodhisattvas of his
kind rose from their seats and prostrated to Buddha by touching His feet
with the top of their heads. Then Mahasthanaprapta told Buddha: As I recall,
a long time ago, as many kalpas back as the number of sands of the river
Ganges, there was a Buddha in the world, named Immeasurable Light Buddha.
Beginning with this Buddha, during one kalpa, there were twelve Buddhas,
one succeeding the other. The last Buddha of this sequence was named Transcending
Sun and Moon Light. That Buddha taught me the Samadhi of Chanting Buddha's
Name.

For example, if there are two persons, and one keeps remembering the
other, while the other keeps forgetting the first, then such two persons
either come across each other without a meeting together, or see each other
without a mutual recognition. If two persons remember each other dearly
and deeply, then even from life to life, they would stay together, like
a body and its shadow, in unseparable harmony.

Buddhas of the Ten Directions compassionately remember sentient beings,
just as a mother remembers a child. If the child runs away, what is the
use of her remembrance? If the child remembers the mother just as the mother
remembers the child, then the mother and the child will not be far apart
even through many lives. If sentient beings wholeheartedly remember Buddha
and chant the name of Buddha, then immediately or in the future they will
surely see Buddha. Being not far from Buddha, hence, not dependent on disciplines,
they will naturally open up their minds. Just as the body of a person imbued
with perfume will smell fragrant, likewise this practice is named the Adornment
with Fragrance and Light.

While I was in the causal stage I realized the Patience of Non-Born
through the mind that chants Buddha's name. Now I stay in this world to
attract people who chant Buddha's name in order to guide them to return
to the Pureland. Buddha, you inquire about how I attained complete unification.
I had no preference over using any one of the six sensory organs, but withdrew
from all the distractions produced through them, and maintained the continuation
of pure thoughts by chanting Buddha's name, thus I attained Samadhi. Hence,
I recommend this practice to be the foremost one.

4. Chanting

AmitabhaSet a number yourself for your repetitions. For example, start with one
thousand repetitions daily and gradually increase your number of repetitions.

5. Dedication of Merits

May the merits of this practice be shared by all sentient
beings.

May all beings in the Dharmadhatu soon adopt this Pureland
practice.

May we accumulate immeasurable merits before the end of
this life.

May we be welcomed by Amitabha Buddha when it is our time
to depart from this world.

May we get rebirth in the Utmost Joy Pureland and realize
our own Buddha nature.

Epilogue

I finished compiling the Pureland Daily Practice in the evening of August
21, 1989. The next morning, just before I woke up, I dreamed that in my
house on top of a bookcase there were three boxes of birdies just hatched
from their eggs, and in my dining room all over the floor were tiny white
swans with golden beaks also just hatched from their eggs.

I believe that this is a very auspicious omen, signifying that many
practitioners will be reborn through adopting this Pureland Daily Practice.
The birdies on top of the bookcase signify that the practice is based on
knowledge, yet goes beyond studies. The swans on the floor in the dining
room signify that those practitioners who do the practice as regularly
as people taking meals, will obtain solid grounding.

I recorded and explained this dream in order to encourage and add faith
to the practitioners of this practice. May the blessings of Buddha, Dharma
and Sangha be with you always!